Curses for All Occasions:

Binding Spells and their Contexts

Thursday 2-3 Section

1) GMP (X 36 - 50) Page 150 Another way: Apollo's charm to subject

-An attempt to hinder one's progress.

-Significance of the frog's tongue: suggests focusing specifically on speech, slander, gossip, or progress in a court.

-Perhaps magician's utilize this spell because they understand what 'the usual' means. It is multipurpose however.

-Meaning of the list of names:

First column- Uses the same word with the letters switched.

Second column- Names of spirits of darkness (ie- soul of, shadow, ect).

Third column- Mostly a list of the names of angels or names angelic sounding.

Fourth column- Names of G-d many of which are derived from Hebrew traditions.

-This spell shows mixed elements by drawing on both Hebrew and Egyptian traditions.

-Malinowski defines the "Coefficient of Weirdness" as the stranger the concept of something is the more prestige it has.

-The meaning of the spell: As it is happening to the frog, so let it happen to the victim.

-The names are reminiscent of a game of telephone tag with varying differences similar to that of a spell on page 128 (369-404).

-The notion of using lead vs. silver or tin- this remains disputable as to why people use one instead of the other. It is rare for spells to call for precious metals.

-Often times one would keep a precious silver amulet but discard a lead tablet.

2) GMP (V 304 - 369) Page 106

-Procedure: Using a circle or iron ring, outline it and make it stand out. This shape is used because there is no end or beginning. Place the name of the person(s) you want restrained inside of it. Do the writing outside of the ring as well.

-Purpose: This is for the anti-success of both men and women. However, the gender division tells us about the clientele. Mostly they are male because it calls for women not getting married and repelling the enemy.

-By incorporating the waning of the moon...could signify the link to Hekate. She is not directly spoken of in the spell.

-With logic this means that the waning of the moon is necessary because that is the time when there is little light and others can not see the spell's procedure.

-Abrasax is mentioned...perhaps in association with the solar cycle and the sun. His name is the letter pattern of 365 and the number connected with the sun.

3) GMP (XXXVI 36 - 68) Page 269 Charm to restrain anger and to secure favor and an excellent charm for gaining victory in the courts

-Left character is a snake with a bird like face.

-The figure could be IAO triumphing over a serpent like enemy.

-The purpose of this is to wear it under clothing . It functions like a protective amulet against an attack.

-Mostly it is used for gaining victory in the courts.

4) Gager #95 Page 194

-Located in Bath, England

-A person's cup was stolen and this spell is used for retrieving stolen property.

-It covers all bases of potential suspects by using many names.

5) Gager #96 Page 195

-This spell lists in depth the primary suspects for stealing coins.

-Functions by giving this person to the G-ds. The choice is to either give the person over or the missing property.

-There are two different kinds of thoughts behind this...

A) Direct-the individual stole directly from the G-d.

B) Abstract- wrong occurred and it needs to be fixed.

6) Gager #66 Page 159

-Less formulaic

-Usually the client leaves their own name off but this time it was included.

-Most are present but some are in past tense.

Discussion

-How is it possible to prove the validity of these spells?

-Most are so detailed that any results could be attributed to them.

-When misfortune occurred it could almost always be attributed to the spells.

-If the spells didn't work did clients get their money back?

-Many had scape goats worked into them.

-In many cases though there was no way to prove that they didn't work.

Here are the notes. Please excuse any spelling mistakes.

X 36 - 50 pg 150

- Stamping on the frogs tongue may signify a attempt to prevent gossip or slander or a persons ability to perform in court

- Spell is very versatile; could be used in many types of situations, though most likely by a magician as he is the only person who would know what 'the usual' is

- First List: Different permutations of a word; the vowels change position on each line

- Second List: Set of variations on two root words; most likely important because they sound magical

- Third List: Predominantly a list of angels with some unfamiliar ones added (at least to me)

- Fourth List: many of the term are used to denote people and concepts from the Hebrew tradition

"Coefficient of Weirdness" - the stranger something is the more prestige it has

- Some aspects of this spell also draw from Egyptian tradition

- Similarity formula represented here: As so-and-so is trampled beneath my sandal so let so-and-so ...

- MAny of the words in this spell are similar to words used in other spells that we read: could represent a lack of preciseness as the spells travelled through the ages or could demonstrate a general lack of literacy, even among the magicians

V 304-69

- Significance of circle

- Doesn't end and doesn't begin

- The ring symbolically closes in the person then you close the ring in the parchment that you used to further add significance

- Who:

- For a male most likely

- prohibits all 'opposing' males from out performing the spell caster

- prohibits a female from marrying another man

-Waning of the moon

- could signify a link to Hecate

- she is associated with the moon, barking of dogs, cross-roads, Persephone, the furies

- However, she is not mentioned in the spell directly

- waning moon could be important symbolically because the light is being extinguished from the earth

- Could be just a helpful suggestion so the perpetrator fo the spell doesn't get caught

- Both Re and Osiris are mentioned

- Abrasax is mentioned as well

- associated with the solar cycle

- Similarity formula is present again

XXXVI 35-38

- Drawing

- holding an ankh

- holding a serpent

- Figure is labelled IAO who is triumphing over a serpent like creature

Gage p. 194 #95

- From Bath

- Guy's cup is stolen and he calls for the blood of the thief

- Many of the spells from Bath are in regards to theft

- List of names could be the list of suspects

- Spells function

- gives the their to the God so that he can deal with him as he please

- gives the stolen cup to the God so that the thief has now stolen from the Gods

- Contract with a God; I'll give you stuff if you would kindly smite my enemy.

- People try to stay in good standing with the Gods (sacrifice every Sunday) so that when an emergency like this arises (in other words, your cup is stolen) you can call on the gods for a teeny tiny favour.

- Though, you don't usually appeal to the Gods that you sacrifice to on a regular basis; especially the special personas that you appeal to in these spells

Gager pg 160

- New verbiage: I seized instead of that tired old binding stuff

- Mentions the spearing of the tongue which could indicate the use of a doll

- Not as formulaic as the others that we read

- Identifies a person in the spell

- Most people are careful to leave their names out of the spells because they didn't want to get caught

- This person must have really wanted to be sure that the spell would work

- Written in the past tense, not in the present or performative future

- person is very certain of themselves

General topic

- Most spells call for the use of lead because it is easy to get a hold of and work well when you are trying to liken an event that you wish to happen to a person to the material that you are writing the spell on

- Also, don't want to use something to expensive, seeing as they're just going to toss it in a grave or a well.

- When things are made of more precious metals it is usually because they are an amulet or something of the like; something that a person will carry around with them

- Some metals are specifically chosen because they are associated with a certain planet.

Notes from the Thursday, February 8, discussion 3-4 (hope the formatting isn't messed up :) ):

PGM V. 304-69:

I. WHAT?

--> text that gives directions for a defixio

--> directions, in sum: send a letter to the underworld on either papyrus *or* lead with a ring traced on it and specific text written upon it

--> fairly generic binding spell

--> could be used on many victims

II. WHO?

--> appears to be for professional use

--> "add the usual" indicative of this

--> as far as the victim goes ...

--> if a male victim, client of the spell concerned that the victim not be able to speak out against him

--> if a female victim, client wants to prevent victim from marrying "NN"

--> indicative of how important marriage was to a woman

--> as far as the client goes ...

--> more than likely a male client, since he wants to prevent a certain lady from marrying a certain someone

--> however, point was raised that perhaps a woman (seeking revenge?) might cast this spell upon another woman, since marriage was so important, and preventing it from occurring would have grave consequences on a woman's life

III. WHERE?

--> place package (i.e., papyrus/lead thing folded up) in a hole four fingers deep by the grave of someone

"untimely dead" [ = A(h)oroi ]

--> A(h)oroi = spirit unsettled (in this case, b/c person left Earth unwillingly, untimely, etc.)

--> ex. woman who died before she was marriend (again emphasizing the importance of marriage)

--> Question was raised about the ramnifications of digging in/up a deceased's grave:

--> would want to do it when unseen

--> if you were a relative of the dead who was disturbed, you would consider this a serious a offense

IV. WHEN?

--> "Better do it when moon is waning."

--> perhaps for protection against being caught disturbing the dead, this is not only a nocturnal activity, but one best done when the moon is getting smaller in the nighttime sky (less light)

V. HOW?

--> victim is given over to the power of the dead person

--> you can also throw package into a well (b/c it's closer to the underworld and b/c it can't be easily retrieved)

--> some of the gods who are called upon:

--> Ereschigalch = Babylonian goddess of the underworld

--> Abrasax = the numbers in his name add up to 365 (equivalent to the solar year); often represented as a rooster- headed snake

--> Phre = Egyptian god of the sun

(--> note: most of the PGM were found in Egypt (once part of the Roman Empire), and were written in Greek

--> the extent of the Roman Empire helps to explain why so many gods from so many cultures, etc., were called upon in the same spells)

PGM VII 429-58

I. WHAT?

--> a restraining spell that causes "enmity / and sickness, cuts down, destroys, and overtruns ..."

--> also conjures daimons which then enter the person/thing the spell is used against

--> directions, in sum: engrave what you want to happen on a plate made from lead of a cold water channel (pipe); consecrate it with "bitter aromatics" (list of suggestions provided) and river mud; tie a cord to the plate; when it is dusk/dark, throw it into a stream or the sea.

II. WHO?

--> "A restraining [rite] for anything ..."

--> after you know this spell, you'll never need another (b/c it works for *anything*, *even* chariots)

--> advertising and self-promotion common in magic spells

III. WHERE?

--> throw it into a stream or the sea

IV. WHEN?

--> night, once again

V. HOW?

--> conjure Osiris, an Egyptian god

--> do this by calling him by all of his holy names (epithets)

--> again, "add the usual," indicating the person doing this has to be familiar with magic

--> under specific circumstances, the magic words "ASKEI KAI TASKEI" must be said:

--> otherwise known as "ASKI KATASKI," these are famous magical words;

--> appear in a variety of different contexts;

--> most often appear as 6 different words; originally a Greek verse/incantation;

--> at this point in time, the persons reciting these words did not know what they meant, but understood that they were powerful

--> the 365 knots tied in the black thread are indicative of the victim being bound 365 days a year (or, 24/7)

--> also gives the way to undo the spell, if the client desires to reverse it

Since Sarah covered the spells, I thought I would discuss the questions raised by members of the group.

The first major question was about the status differences between men and women implies by PGM V.304-69. If the intended victim was a man, the defixio usually bound the victim so they could not speak against the client. If the intended victim was a woman, the defixio usually targeted the victim's potential marriage. Therefore it seems that this spell focused on protecting the client's reputation from other men and/or stopping a marriage to occur with another man if the victim was a woman. A student asked if the client were female instead of male, could this defixio be used to prevent a female victim from ever marrying. Profesor Edmonds thought that it definitely was probable that a defixio could be used in this way.

Another person asked what were the ramifications of digging up someone's grave in order to perform magic. Professor Edmonds explained that most defixiones were performed in private. In order to avoid insulting the deceased's family, one would most likely pick the grave of a criminal or someone else who no one would care about. We also discussed which spirits were most desirable for performing spells. One would usually look for those who died a violent death (biaiothanatoi - execution, war), untimely death (ahoroi), or those unburied (ataphoi). The theory is that those who suffered from strange and untimely deaths would be able to aid those seeking assistance with magic. One would give the victim to the spirits either for them to take care of or to take to the gods.

The last major question from the group was why do the binding spells call up so many spirits? Does this offend the notoriously jealous gods? The class came to the conclusion that if the spirits call up many gods from several different regions and religions, the client's bases will be covered, so to speak. Some of the spells focus on one god in order to give the victim to them. These spells repeat and list the specific god's name(s) so that the client will honor them and gain favor. Professor Edmonds hypothesized that these spells did not mean to offend the other gods, which the client would most likely apply to in other circumstances.

Discussion Notes from Friday, February 9, 3-4

Here are the notes from Friday!

Initial Observations

- Another medium is often necessary to transfer the magical message, and this involves a physical transformation of the magical materials. ex. dumping it in the water,

burying it, sometimes burning... but burning not so common in these rites as in some others, why?

- The curse tablets are going down to the underworld deities, and this contrasts with more heavenly rites that might require burning and ascension.

Gager, pg. 62, #10

- "Now, now, quickly, quickly!" There's an immediacy to these situations. Also, perhaps the gods don't run on mortal time frames and need a little prodding. On that

note...

- This spell involves binding gods to do your bidding. How can you do that?

- Sign of great power to bind gods. Also sense of covering all your bases as god after god after god is bound. The language of this spell suggests that the magician is no

longer imploring, but negotiating with and manipulating the gods.

- This in turn suggests that every power in the universe can theoretically be under your command. But is it your personal power or your knowledge of the rules?

- The actual how of the spell and the god-binding involves performative language, in which the saying of something makes it true, a special name that is more powerful than

all the rest, just the saying of it can disturb or destroy the world.

- Also there is this whole business of binding by oath vs. merely binding. Binding by oath involves invoking powers and gods who have promised to do something. (Gods'

oaths are very serious... they swear by the river Styx and if they break the oath they must lie in the water for 9 years). This binding by oath implies a give-and-take relationship

between the magician and the gods, where the magician has perhaps done something for a particular god has sworn to return the favor.

- All of this could be very impressive to a client!

- This spell in particular is very well-practiced and professional. It is more thorough and specific than most, giving an actual time of this super-important race.

- Also, the binding of the opposing party is quite detailed and lengthy in this spell, advocating complete sensory confusion for the spell-caster's opponents.

- So, why is this chariot race so crucial that just about every god conceivable is invoked to insure that the spell-caster wins? The functions of chariot races carried into politics

and all levels of social life. It was an activity high in prestige and all sorts of rivalries were expressed through it.

PGM VII 423-28

- The dice spell much simpler, somewhat more supplicating than the chariot spell.

- Use of a false name... takes the powers of the god to you through the renaming... again, performative language.

- Adriel... messenger from a god, borrowed from Jewish origins, "El" suffix indicates God.

- Both this spell and the chariot spell go beyond the restraint of your opponents into a more direct relationship with otherworldly powers.

- Could the dice spell have been used to facilitate cheating? Since it was said aloud, it might throw suspicion off you.... "he's winning because of a powerful spell," or

whatever.

PGM VII 429-58

- Spell reversal, contingency plans- why? Opponent no longer a threat, too much of a threat, spell caster accused of magic...

- Can you really undo it? You already tossed it into the sea! Maybe that's to ensure it's not broken... If you ritually prescribe the undoing of something in such a way that it

is not possible, it would effectively end the possibility of the undoing itself, right? (That's a little convoluted, but I hope you get the point...)

- The "wonderful thing" the spell caster will see. What is it? What is the point? Merely to be impressive, or put the person in a suggestible state of mind so that they will see

some "marvel" and increase the magician's credibility?

- This is a self-promoting spell. Which makes some sense... the authority of a spell is the belief that people have in it.

- Don't turn back as a ritual prescription... magic puts you in a dangerous ritual state, too close to the boundary between spiritual and physical... purifications required.

- The firmer/more specific a spell, the more likely its failure or perceived failure... but being too vague can be dangerous as well, remember those priests with the universal

oracle in The Golden Ass.

- As to this specific spell itself... How is it done? With what materials? Lead, aromatics, river mud, bronze needle. Conjuring of Osiris by many titles and names. The

matter is "given over" to Osiris... more binding it to him than binding him to it. Although this magician is certainly self-important, the spell is still a bit less arrogant with regard to

the gods than the chariot one.

- The thread and the tying itself... 365 knots for days of the year... hooks into "Great Year" and endless cycle, makes the spell constant.

- Egyptian and Greek influence. Originally written in other context. Also, many of these manuscripts were compilations of several existing texts.

- Orphic formula- very famous, usually written Aski Kataski Lix Tetrax Damnameneus Aisia. (6 Ephysian words that make up the "ephesia grammata." Started as a

hexameter poem, got shorter and shorter until no one knew what it meant any more, but it still carried an association with power... maybe even a stronger one than in the

beginning.

- Strangeness and incomprehensibility = power and worth?

- "Coefficient of weirdness" vs. "coefficient of familiarity." When these are in their correct, alchemical balance, the sense of power and mystery is strong.

- This is important because when people go to a magician they have exceptional and urgent problems, and they need exceptional answers, not something they could get

anywhere.

PGM V 304-64

- You can give matters over the dead as well as to the gods.

- Men are the ones casting spells, trouble with men in public matters, trouble with women in private ones.

- Mechanism the same for these two connected spells? Why?

Well, that's all I've got. Enjoy(maybe)! See you all on Friday!

Greetings All! Here's my version of Friday ...

Opening Comment: There are different mediums for sending messages/materials to gods

-smoke sends it up (to all "heavenly" gods)

-water and burying take it down (to all of those "underworld" gods) pg 62 Gager

-this spell covers all of the bases -- binds gods, elementals, everyone you can think of

-wants immediate gratification "now, now, quickly, quickly"

-no one seems to be safe from bindings

-ex: Pamphile claimed to be able to bind anyone

-professional magicians tended to be more commanding in their language than beseeching -- sounds more powerful, better for business

-what is the difference between binding and binding by oath?

-"to bind" indicates that the bound had no say in the matter

-"to bind by oath" indicates that the bound (god) agreed to this, or that the magician had performed some sort of service to the god to get this favor

-this spell was probably done by a professional for a client

-chariot races were often the target of these spells because they were so important politically

PGM pg 129 -- Dice charm

-simply talking to the dice

-calls on angelic figure "Adriel" -- the use of Hebrew sounding names was common in spells whether they were "authentic" or not

-speaker calls himself by a magical name, thereby assuming the power of the name

-this spell may have been used to divert suspicion from weighted dice

PGM pg 129 -- Restraining Rite

-theoretically undoable, but he provisions of the spell make it next to impossible

-instructions also include not to turn back and look at the place the spell is worked -- the magician is at a dangerous stage at this point and must do things like wash and rest before he becomes completely safe to interact with

-this is a self promoting spell that promises you will see something wonderful when you work it, it's the best spell around, etc ... adds to legitimacy of the spell

-includes a modified form of the ephesia grammata "aski kataski lix tetrax damnameneus aisia"

-well known words of power from a 4th century BCE tablet of a poem in hexameter -- no one really understood it, but everyone liked it

-provided just the right balance between the coefficient of weirdness (no one knew what it meant) and the coefficient of familiarity (it was fairly common)